Dhyaan (meditation)
means attention, alertness, knowledge, and awareness on the part of the
Knower whom you know in the body as the knower of things. But this Knower
also knows itself. The word 'knower' is being used here to refer to both
the knower of things and the Knower of Knower.

When you
see a flower with your eyes and know the flower, it is through the
Knower. And when you see the image of the flower with closed eyes and
know the image, it is through the Knower. I am saying to you again
and again, "That Knower you are!"

Now a question
may come: "The knower in the waking state and the knower in
the deep sleep state, are these knowers of two kinds? If the knower
that sees the flower in the waking state is one with the same knower
who sees the dream or deep sleep state, then in deep sleep, should
you not be able to see the flower and know it?" That is what
the intellect asks. My answer to this question is: "The knower
of the waking state differs from the knower of the deep sleep state
and the Knower of the fourth state." I have to answer in this
way because only then will you be satisfied.

Now, my
point is very, very subtle and is to be grasped so that you can
always meditate on your real Knower.

The sound of
chirping birds which you are now hearing and knowing is very
obvious. But when you were meditating, many of you did not hear
the chirping birds. Now you are apt to say, "My knower in
the waking state when I was not meditating did not exist when
I began to meditate." So you always divide the Knower. And
that is why I speak of the Knower within and the knower without.

I
would now like to point out the Knower within. Whenever a thought
arises such as, "Amaram hum Madhuram hum," who knows
it? Who knows that it is to come? That is the real Knower.
And the one who came to know after the thought of "Amaram
hum Madhuram hum" came, that is the Drishta, the knower
which is mind. That which knows the flower and all things is
this mind-knower. I say, "Do not identify with the mind-knower;
rather, know yourself to be the real Knower. The real Knower
you are. For knowing it, no other knower is necessary.

In relation
to things, whatever you become, that is mind-knower. When
nothing is coming and yet you are, that you is called the
real Knower. That Knower is always one which is neither
waking, nor sleeping, nor dreaming.

That
original Knower is Oneness. It is neither things nor
knowledge. But whenever it turns into subject, object
and relationship, then it is called mind-knower. And
this mind-knower is not free. It is bound by the object
and, in relation to it, is called subject. But that which
is free from subject, object and relationship, that is
pure Knower. Have you grasped it? For those who have
grasped it, how simple it will be to meditate on it.
How difficult it becomes when, even though having meditated
for years, this little thing has not been grasped. So
freedom never comes.

Now I will speak about
individuality. That universal Knower is the universal "I" or
the universal "you". But the I that is individual,
how did it come about? That is beyond the minds
understanding. It just comes. And when it comes, what
happens? It becomes bound. When it becomes bound it
does not know the unbound state, just as when it is
day, day does not know night. When you are bound, you
have to say, "I need to realize." When you
realize, there is no bondage.

This individual
knower prays to his own universal Knower, "I
am the flower of your garden. Therefore I must not
be troubled. I must be kept near you with love." Just
by calling oneself 'individual,' it looks as if the
universal Being must be separate. By saying universal,
it appears that the individual remains nowhere. A
discriminative power must be evolved through meditation
and saadhana. It is to be called 'freedom' or 'bliss'.
It is not called joy, nor pleasure, nor this, nor
that. It just is. To that Isness, which
has become "am", "I am" is praying.